Parallels Censures, Letter 1 · Section 19
The nintenth Section.
And now Mr. Bern. ſuffer me a litle to deale with you as with one of whome I have thought ſo wel as I have done: it greeveth my Soule for you to ſee you ſo ſtraungely ſeduced by Sathan, & ſo violently carryed in your boyſterous & robuſtious diſpoſition againſt the truth, & the profeſſors therof: it hath greeved me heretofore to ſee you arrogant, proud & ambitious cariage preferring your ſelf in place before men both more auncient, holy, & learned then your ſelf in the judgment of al that know you & them it hath greeved mee to hear ſuch calumnies as you have in the bitternes of your wrath vttered againſt divers of vsus which I could relate to your eternal infamy, but I ſpare you: it hath greeved me to heare your formality that you are become an abſolute conformitāt in judgment, & that you would be ſo in practiſe if ſome perſons hindered you not: it greeveth me exceedingly to ſee ſome Letters of yours wherein you & your Diſciples lying at the advantage take all things in the evil part, pervert & miſconſtrue mens writings manifeſting therein much perverſnes of Spirit: it greeveth mee above all that you should ſupport the Kingdome of Antichriſt; by your writings againſt the truth, & by your vntruth vttered of mee & others, You have now two writings of myne in your hands this & theother you know of, wherein our cauſe is diſcovered, which I have eſpecially directed to you for your good: I beeſeech yo… in the name of the L. look to your ſelf & ſearch into this truth, I wonder you should not ſee it, it is clearer to mee then noone day, or if you ſee it as it ſeemeth you once did by your confeſſion, then I wonder much more that you who ſeem ſo holye as you doe, should dare to continue in your evil way. if you have any thing to ſay in answer to this & theother writing let vsus heer from you: take heed of wreſting & miſconſtruing my writings: you shal gaine nothing by it I aſſure you at my handes: ſet your conſcience vppon the wrack before the Lord, examine your hart what hindereth you from the truth: know this that if any ſiniſter reſpect hinder you, you therein shal find litle peace to your conſcience, & declare leſſe thankfulnes to God: know it would bee the greateſt honour ever befel you to be one of the Lords witneſſes, & it wilbe the greateſt diſgrace that can poſſible light vpp on you to be found one of thoſe that fight againſt the lamb Ieſus Chriſt in reſiſting his truth, & the witneſſes thereof: aſſure your ſelf Gods truth wil prevaile in deſpight of al the gainſayers: remember that our cauſe is the ſame in a manner with the Puritane cauſe, onelyonly they dare not practiſe as wee doe remember that the Lord hath had thoſe that have ſpilt ther blood in this teſtimonie, & ther blood & teſtimony hath ſtirred vsus vp to this our witneſſe: conſider that this truth prevayleth daily, & shal prevayle: it was oppoſed in the Queenes dayes it hath prevayled & ſtandeth in deſpight of al the gainſayers: conſider that though the Prelates & you with your fellow Preiſts oppoſe againſt it, yet it hath growne to this head as you ſee: what are you Mr. Bern. to oppoſe againſt it: you are a ſimple man in compariſon of them that have delt againſt it, & have taken the foyle, All the Oxford Doctors, Mr. Hildershā, Mr. Iacob, Mr. Bredwel, Mr. Giffard, could not with ther writings overthrow this truth, & doe you think that you can batter it with your mediocrity? nay you are to yong to deale againſt this cauſe: al your rage & wrath, & choller, & revendge shal never bee able to daunt vsus, or to diminish the credit of Gods truth: you had need more then any mā I know in your way to walk in this way with vsus: For you have ſo many vagaries to & froe, ſo many rebellious courſes, ſo many diſtempered affections & ſpeeches, that ſo long as you are not vnderunder the L. yoke, & vnhampered by the L. ordinances the cenſures of the Church, you shall find litle reſt to your Soule: wee for our part care not for your help, for our gaine wilbe litle by you, if any thing at all, but wee reſpect your own good: God hath no need of you, you ſee he can work his work without you: Let theſe things work vppon you, take heed you bee not deceaved by the applauſe of the multitude, nor by the Prelates fayre wordes, nor by his angels: Remember that if you receave not the love of the truth God may deliver you over juſtly to beleeve lies to your owne overthrow: think not, much that I write thus vntounto you: I doe it out of compaſſion and love to you, vntounto whome I wish ſo well: David was content to bee ſmitten by the righteous, and flatterie I think overthroweth you: your Paraſites have robbed you of your wiſdome: beleeve mee I ſpeak the truth: So requiring your answer to both my writings I bid you farewell.
Heer endeth the letter which was written to Mr. B. divided into 19. Sections, with the Paralleles, Cenſures, & Obſervations, aperteyning to every particular Section therof.
Thus have I Mr. Bern. paſſed through the ſubſtantial part of your book, which con…erneth the cauſe it ſelf: which although you have placed in the laſt place, namely from gag. 78. forward, yet I thought meet to make answer to it in the firſt place, bicauſe it is the moſt material part of your book: and heerin you have vſed a notable peece of Sophiſtical Rhetorick, firſt to draw our perſons into diſlike with your readers, and ſo to prejudicate & forſtal ther myndes againſt our cauſe: For ſo it falleth out cuſtomably that the perſon being diſlliked the cauſe cannot bee entertayned: wherfor after you had collected al your ſuperficial ſtuffe, al the accidental conjectures which you heape vp in your book from pag. 21. to 78. and had caſt them in the Readers way, whereat he might ſtumble: thē you come from pag. 78. to the end, to the matter, & varnish that alſo as wel as you can, therby thinking vtterly to pervert your Reader from the truth: well Mr. Bern. I have through the mercy of God answered al the ſubſtantial points of your book: not omitting one to my knowledg that is worth answer: but eſpecially I have labored to manifeſt the mayne cauſe of our Seperation, the firſt fondacion & rock of truth, which is, that Chriſts miniſterial powre is given to two or thre Faithful ones, who are the true ſeed of Abraham, to whome the promiſes, the covenant of the New Teſtament, Chriſt, & al the holy things are given: For this is the groundwork & Foundacion of the L. truth: & this I beſeech al the land, al the faithful of the land eſpecialy to look vntounto: & if they yeeld this ground they muſt needes Seperate: if they deny this ground, then ther is no footing for them but in Succeſſion, & the Popes chayre: So that heer is the controverſy, heer is the ſtate of the Queſtion, whither the holy things with Chriſt be given originally to the body of the Church to the Faithful: or whither the holy things with Chriſt bee given to the Miniſtery originally, & that the Church hath al from the miniſtery: & that is the point of ſucceſſion: I beſeech you Mr. Bern. & all the honeſt harted people of the Land to waygh & determine this point in their owne harts, & then your book wilbe found to be but froth: now having answered your mayne matter: I come to answer your probabilities againſt the Sep. ſchiſme: From the pag. 21-44. you propound 7. Likelihoods that the way of the Seperation is not the truth which probabilities may be framed into theſe formes of reaſoning.
The firſt Likelyhood againſt the Sep. is thus framed.
Novelty is not the truth: The Seperation is Novelty, go not the truth: For answer to this argument: I ask, whither Luthers & Calvins opinions were falſe, bicauſe they were new: For popery had the preſcription of a thouſand yeers againſt Calvin: but Calvin hath not had the preſcription of an hundreth yeeres againſt the Seperation: nay I ſuppoſe not above fifty yeeres: & may not the Prelates reaſon againſt the Puritane thus: or the papiſts againſt the Proteſtants? wherfor although I wil not ſcoffe at this argument, yet I pity your ſimplicity in it: but I alter your argument, and frame another after this manner againſt you, Antiquity is the truth: The Seperation is true antiquity: go: the truth, the reaſon of this Argument is for that we approve the Doctryne and practiſe of ſeperation from the beginning out of the writings of the Holy Apoſtles: and on the contrary I reaſon thus againſt your Proteſtancy: Novelty is not the truth: The miniſtery, worship, & government of the proteſtant churches of England are Novelty go: Not the truth that al theſe things are novelty, I prove bicauſe they are not of the primitive Apoſtolique inſtitution as I have ſufficiently proved in the former Treatiſe: Thus much for your firſt Likelyhood.
The ſecond Likelyhood againſt the Sep. is thus framed.
They that in ſome things agree with auncient Heretiques & Schiſmatiques, are Heretiques & Schiſmatiques, & their opinions hereſy & Schiſme.
The Sep: in ſome things agre with auncient Heretiques & Schiſmatiques.
Ergo, they are Heretiq. & Schiſmatiq. & their opinions hereſy & Schiſme.
I answer by this arg I can prove you Mr. Bern. to bee an Heretique and Schiſmatique, except you will renounce the Deity, and Trinity, the fall of Adam, redemption by Chriſt, &c. For I can prove that Heretiques, yea moſt vild Heretiques have held theſe opinions with you: if my argument be not good againſt you, neither is yours good againſt vsus, beſides you should, counting vsus to agree with auncient Heretiques & Schiſmatiques, have proved two things, 1. that they were indeed & in truth Heretiques and Schiſmatiques, for holding the points that wee hold, 2. you should have ſet downe the particulars wherin we agree with them: but you have done neither of them: & therefore fayle in your proof: and ſo let this Likelyhood alſo paſſe as a matter not worth taking vp.
The third Likelyhood againſt the Sep. is framed thus.
That is not the truth, the Teachers, & profeſſors wherof ſomtyme do give ſtraung expoſitions, & therby do wreſt the Scriptures.
The Teachers & profeſſors of the Seperation doe ſtraungely expound & wreſt the Scriptures ſomtyme.
Ergo, the Seperation is not the truth.
I answer: Firſt do you expound no Scripture ſtraungely to the Papiſts: do not they inſtantly defend againſt you al, that you shamefully wreſt thoſe two places of Scripture, Mat. 16.18. vppon this rock wil I wil build my church. 1. Cor. 11.24. this is my body: yea & a hundreth more beſides? if therfor the argument be good for you againſt vsus, it is good for the Papiſts againſt you: but the argument is naught: For may not a company of men have the truth & ſomtyme through ignorance miſinterpret, & ſo pervert the Scripture? it may be ſo vndoubtedly, except you wil ſay that men profeſſing the truth have in them (as the Pope ſaith he hath in Scrinio pectoris) the infa…ibility of expounding Scriptures, as the Apoſtles & Prophets had in writing Scripture: & except you wil ſay that men have the perfect & ful knowledg of the Scripture: but ſecondly what are the Scriptures wee do ſtraungely expound & wreſt: I require you Mr. Bern, before the Lord to produce the places of Scripture that I do wreſt & pervert, & eyther I wil acknowledg my ſinne, or els juſtifie them to be truly expounded: in the meane tyme the reader may ſe that this is but ſimple ſtuffe, & the Papiſts can take it vp every whit aga…nſt you.
The 4. Likelyhood againſt the Sep. is framed thus.
They that are not approved by the Reformed Churches, have not the truth.
The Sep. is not approved by the Reformed Churches.
Ergo, The Seperation is not the truth.
I answer: That ſeing the Seperation have published the confeſſion of their Faith wher in they have by name deſired the approbation of the vniverſities of the Reformed Churches, either by writing or ſilence, & the ſaid Chriſtian vniverſities have not diſalowed that their confeſſion though long ſince published, their ſilence is therfor in al equity to be accounted their conſent: & Mr. Iunius his ſilence what is it els to be eſteemed but conſent? but ſuppoſe that al the men vppon earth should disalow the Seperation, if the Reformed Churches of Corinth, Rome, Theſſalonica, Galatia, & the ſcaven Churches of Aſſa, the Mother Church of Ieruſalem planted by Chriſt, Iohn Baptiſt, & the Apoſtles, all of them being of one & the ſame primitive Apoſtolique conſtitutiō, if I ſay the Seperation have the allowance & approbation of theſe Apoſtolique Churches it shalbe ſufficient for them: & therein they shal reſt contented by my conſent. In the meane ſeaſon you for get that your Church is vtterly disalowed by the reformed Churches in regard of your prelacy, which is one of the cheef abhominations among you: & in many other particular which I shal not need to relate: but remember for a concluſion for this point: The ſtone which the builders refuſed is become the cheef corner ſtone: & I appeale vntounto your conſciences if you do not think the Churches of the Seperation better then your owne & then tel me how you can ſtay in a worſe knowing a better.
The 5. Likelyhood againſt Sep, may be framed thus.
Whatſoever Mr. Whittakers, Mr. Perkins, Mr. Bredwel. Mr. Willat, Mr. Alliſon, Mr. Cartwright, Mr. Iames, Mr. Rogers, Mr. H. Smyth ſaith of the Seperation is true.
Theſe forſaid learned men ſay the Sep. is not the truth.
Ergo, The Seperation is not the truth.
I make another argument like vntounto this which shalbe your answer.
VVhatſoever, Herod, Pontius Palate, Annas, & Cayphas, the learned Scribes & Phariſees, Tertullus the Oratour and all the Lerned men of the Church of the Iewes ſay is true, that is true.
Theſe perſons al of them with one conſent ſay that Chriſtian Religion is Hereſy and ſchisme, as you may ſee in the Hiſtory of the Goſpel & acts.
Ergo, Chriſtan Religion is Hereſy & ſchisme,
If this argument be faulty then is yours faulty much more: but I wil reaſon thus for the Seperation & againſt you: whatſoever Chriſt the Apoſtles the Holy Scripture … the Primitive Apoſtolique Churches collected of the Iewes & Gentils do allow or disalow, is to be allowed or disallowed:
The ſeperation is allowed, & the Church, miniſtery, worship & Governmēt of the English aſſemblies is disallowed by theſe forſaid perſons.
Ergo, The ſep. is to be allowed, & you are to be disalowed.
The minor of this argument is proved in this book which I preſent to every honeſt hart of the Land, to be meaſured by the golden reed.
But mee thinks Mr. Bern. should blush at his Logick.
The 6. Likelyhood againſt Seperation may be framed thus.
They have not the truth that are judged of the Lord.
The ſeperation is judged of the Lord.
Ergo: The Seperation hath not the truth, & againe.
They have the truth that are prospered by God in their courſe.
The English Proteſtants are prospered in their courſe.
Ergo, The English Proteſtants have the truth.
I answer: That this is falſe doctrine: For the wiſeman ſaith Eccleſ. 9.1-3. That prosperity or adverſity are no ſignes of love or hatred, & Ierem. 12.1, 2. that the wicked are in prosperity: and 1. Pet. 4.17. judgment beginneth at Gods howſe: This your reaſon therfor is moſt abſurd & falſe, & is fit to breed Atheiſme, & overthrow the whole truth of the Scriptures: but let vsus ſee what judgments are vppon the Seperation: you frame them thus.
If Mr. Bolton that Apoſtated did hang himſelf: if Mr. Hariſon & Mr. Browne did differ, & one fel back: if Mr. Barrow & Mr. Greenwood, for calling you ſerpents, generations of Wipers, were martyred by the perſecuting Prelates: if Mr. Iohnſon pronounced excommunication againſt his brother: & if the Church excommunicated the Father: if Mr. Burnet died of the Plague: if Mr. Smyth was delivered twiſe from the Purſivant, & was ſick allmoſt to death, & doubted of the Seperation for 9. monethes ſpace: then the Seperation is not the truth.
But al theſe things befel Mr. Bolton, Mr. Browne, Mr. Hariſon, Mr. Iohnſons, Mr. Burnet, Mr. Smyth.
Ergo: The ſeperation is not the truth.
I answer: The Churches of England have had thouſand thouſands of ſuch accidents as theſe are befalling their Officers and Leaders, and yet as it were folly in vsus to alledg them againſt you as the Papiſts doe: ſo it is no wisdom but weaknes of judgment in you to mention them in your book againſt vsus: VVhat is it good reaſoning to ſay?
Iudas hanged himſelf, Chriſt was Crucified for blaſphemy: Demas embraced the world: Nicholas the Deacon proved an Heretique: Paull and Barnabas fel out: Paull chardged Peter and Barnabas with diſſembling: Peter denyed Chriſt: All the Apoſtles were put to death for hereſy. Ergo, the Chriſtian Religion is … bee falſe, yours falſe: yet this is your goodly reaſon: if this bee a good argument wher is your Faith ….
But in this Likelyhood you have a ſting at me in particular Mr. Ber. charging me with divers vntruths, which I wil manifeſt.
1. That I doubred 9 months I acknowledg: but that ever I did acknowledg the ſeperation for truth, & ſeperated from the English aſſemblies, & then returned againe vntounto them (which you ſay) I do vtterly deny, & I appeale to the towne of Ganesbrugh, & thoſe ther that knew my footeſteps in this matter: & therfor herein I indite you as a publique ſlaunderer.
2. VVhereas you ſay I became ſatisfied at Coventree after conference had with certayne Miniſters, and herevppon kneeled downe and praiſed God: I answer: I did not conferre with them about the ſeperation as you & they know wel inough in your conſciences: but about withdrawing from true Churches, Miniſters, and VVorship, corrupted: VVherein I receaved no ſatisfaction, but rather thought I had given inſtruction to them: and for kneeling downe to praiſe God I confeſſe I did, being requeſted to performe the duty at night after the conference by the Miniſters: but that I praiſed God for reſolution of my doubts, I deny to death and you therein are alſo a ſlaunderer: I praiſed God for the quiet & peaceable conference, & ſuch like matters, & deſired pardon of the L. for ignorances, & errors, & weaknes of judgment, & any diſordered caryage: if the miniſters that heard my prayers & praiſes of God did miſconſtiue my meaning let them look vntounto it.
3. VVhereas you impute an abſurdity to mee as yet vnanswered, viz: that I should affirme the ſpit whereon the paſſeove was roſted was the Altar: I ſay: ſeing the paſſeover was a ſacrifice, Marc. 14.12. & that every ſacrifice hath an altar, either the ſpit was the altar, or els it had no altar: Now …el me which is the Likelieſt of the two? & if this be a reaſonable ſpeech that the wooden croſſe was the Altar whereon Chriſt was ſacrified, why may not by a good reaſon, the ſpit be the altar of the paſſeover? the ſacrifice was not ſlayne vppon the altar, but it was burnt vppon the altar: ſo that was not the altar wherevppon the paſſeover was killed, but wherevppon it was burnt or roſted: Mr. Bern. I doe confidently affirme againſt you, that the ſpit was as much the altar to the paſſeover, as the croſſe was an altar to Chriſt: & let me heare what you in your beſt Logick can ſay againſt it.
The 7. Likelyhood againſt the Sep. is framed thus.
The truth increaſeth in short ſpace into a multitude.
The Seperation doth not increaſe, but is kept vnderunder.
Ergo, the Seperation is not the truth.
I answer you Mr. Bern. that this is but a popish argument: & Chriſt ſaith his Flock is but a litle Flock: but how very many yeeres hath the cauſe of the Seperation had il ſucceſſe? Forſooth 20. or 30. yeeres: alas as Mr. Be. what increaſe hath the Prelacy gotten in the world this hundreth veeres? they ſay that is the truth againſt the Presbytery: what increaſe hath puritaniſme gotten this 20. or 30. yeeres in England: yet they ſay that is the truth againſt the Prelacy: is not the cauſe of the Reformiſts almoſt dead and buryed? but know Mr. Bern. that the cauſe of the Seperation being the ſame in the mayne groundes, and eſſentiall parts with the Reformed Churches, it hath had infinite increaſe ever ſince Luthers tyme: and whereas you object heer that wee leave our country without leave: I answer that you know the Law of the Land doth banish vsus all: and if Abraham did lawfully paſſe from one country to another people, I…ſe no reaſon that wee may not doe ſo: & though Iſrael could not get from Egipt, nor Iudah from Babylon being deteyned by violence in captivity, yet the Lord in working ther deliverance declareth that he will have his people depart wher they may freely profeſſe it without let or diſturbance: beſides you doe pervert the Prophet Ezechiell his duplicate page duplicate page ſpeeeh: Cap. 3.6. For was not Ionas ſent to Nineveh: were not the Iewes caryed into captivity? were not the Apoſtle ſent to al Nations? did al the Corinths ſpeak with ſtraunge Tonges? is it vnlawful to ſend men to convert the Pagans? but the meaning of Ezechiell is that though the Iewes vnderſtand his preaching yet they wil not beleeve: & the ſtraungers (viz: them of Tyrus & Sidon as Chriſt ſaith) would ſooner beleeve him then the Iewes, for a Prophet is not without honor ſave in his owne country: & ſo the place is miſconſtrued by you. Finally whereas you object that the L. leaveth a curſe behind vsus in the Land, I ſay that is an argument that it is the truth we profeſſe, which bicauſe it is not intertained doth therfor prove the ſavour of death vntounto death, and hardeneth the hart of that people where it hath been offered and is refuſed: & thus much breefly of your froth.
In the next place you bring vsus reaſons of more force then bare probabilityes, wherby you confeſſe that your 7. Likelyhoods are of litle force, which I deſire the reader to take notice of, that the alledging of them by Mr. Ber. argueth an ill mynd ſeing he confeſſeth them to be of ſmal force againſt our cauſe.
The firſt reaſon againſt ſep. may be framed thus.
That way is not the truth which teacheth to renounce the conſtitution, miniſtery, worship, & Government of the English aſſemblies Eccleſiaſticall as falſe: & ſo in reſpect thereof to ſeperate from them & al ſpiritual communion with them: & to entertayne the true conſtitution, miniſtery, worship, and Government of the Apoſtolique inſtitution.
The way of the ſeperation teacheth thus much.
Ergo, the way of the ſeperation is not the truth.
I answer: if the ſcriptures approve this which we teach of you & of our ſelves, then is your arg. worth nothing: now whither the ſeperation be the truth or not I refer me to the ſcriptures, wherby I deſire that which I have written may be examined, & if it bee ſound ſound let it be intertayned, if not, follow the truth whatſoever it be: & whereas you ſay heer that men in ſeperating from you muſt caſt of the word which begat them, I deny it, & you are a ſlaundeter herin: For we retaine al truth that you have, & we reject only your Antichriſtianiſme: & for acknowledging your Faith, repentance, baptiſme falſe I ſay it is neceſſary, but vnderſtand that we ſpeak of your things that are viſible, & leave things inviſible to the Lord: & for that objection you make from our owne confeſſion that we ſay our Seperation is only for corruptions, I ſay it is truth: but yet know that your corruptions are eſſential: and effential corruptions corrupt the eſſence of things, & make them falſe: viz. when the matter is eſſentially corrupted, or the forme, &c. as a mule procreated of an horſe & an aſſe: Now ſuch is your Church, Miniſtery, worship, & Government, as is already proved ſufficiently.
The 2. reaſon againſt Sep is framed thus.
That way is not the truth, which teacheth the profeſſors thereof to entertayne and joyne with open wicked, obſtinate ſinnes & ſinners.
The Seperation Teacheth men ſo to doe.
Ergo, The Seperation is not the truth.
I answer: That the truth may be the truth though men that profeſſe it walk never ſo wickedly in it: neither doth it follow bicauſe the Churches of the Seperation walk corruptly, therfor the Seperation is not the truth: you know Mr. Bern. that this is but ſophiſtry, & hereby you might prove the Doctryne of Chriſt not to be the truth, bicauſe the Corinths had contentions, inceſt, fornication, dronkennes & hereſy among them: & what ſay you to your ſelves who have as many thouſand obſtinate ſinnes & ſinners in the land as ther be men of the Seperation among vsus? is your way therfor error? For the force of this argument therfor I referre mee to your owne conſcience, & to every indifferent mans cenſure.
VVel: Let vsus ſee what obſtinate ſinnes & ſinners are in the Separation: the ſinnes are theſe as you recken them vp, 1. vnthankfulnes, 2. ſpiritual vncharitablenes, 3. abuſing the Scriptures, 4. Obſtinacy in ſchiſme, 5. Rayling & ſcoffing, 6. falſe opinions or Browniſme, & the perſons perſiſting in theſe ſinnes are (you ſay) obſtinate wicked.
Let vsus handle theſe things in order.
1. Vnthankfulnes to God that regenerated vsus by the word among you, & vntounto the Church of Englād our mother that bare vsus, in calling her an harlot: I answer: what truth the Lord hath wrought inwardly in vsus we do thankfully aknowledg: & I for my part do profeſſe that in your aſſemblies I receaved the ſeedes of true faith inviſible, which (if I had dyed not knowing the Seperation) should I doubt not through Gods mercy have been effectual to my juſtification & ſalvatiō in Chriſt: but this was ſo inviſibly judging according to the inward feeling of my hart, not according to the outward cenſure of the word: For though I could truly judg ſo of my ſelf out of myne owne feeling, yet I deny other men could ſo judg of me judging truly according to the Scriptures. & this I ſuppoſe none of the Seperation wil deny: This is the thankfulnes which we can yeeld, & do yeeld to God dayly: but for our viſible converſion we learned it not from you: & therfor we deny any thākfulnes to be due vntounto you for it: neither do we acknowledg the church of England our mother therin, but we ſay she is barrē & beareth no children vntounto the L. in reſpect thereof.
2. Sinne you impute to vsus is ſpiritual vncharitablenes apearing firſt in cenſuring 3. ſorts of perſons among you, 1. The ignorant as blinded by the God of the world, 2. judging them that know the Seperation, & do not yeeld vntounto it as fearfull perſons & worldlings, 3. ſuch as taſting of it & falling back are cenſured as Apoſtates by vsus: wel Mr. Bern. if the way of the Seperation be the truth (as it is proved to be) then I know not why it is vncharitablenes thus to cenſure you: For it is but the cenſure of the holy Ghoſt in the ſcriptures, & in cenſuring of you herein wee manifeſt no more vncharitablenes toward you then the Scriptures teach. & take heed you do not blaſpheme the ſcriptures cenſure through vsus.
Secondly, our vncharitablenes appeareth (ſay you) in our vngodly deſire to have the word vtterly extingnished among you & Egyiptian darknes to come over you rather thē it should be preached by your falſe miniſtery: I āswer you by making a demaund which is this: of two ſinnes, viz: of murther or adultery which is to be choſen? I ſuppoſe you wil answer, neither of them, & that truly: ſo ſay I for this particular: if it be demaunded whither wee would that the word should be vtterly extingnished, or preached by your falſe miniſtery, I make answer: wee would neither of them: but wee deſire both that your falſe miniſtery were diſſolved, & that the word might by the Kings commaundement, or allowance, or permiſſion bee preached throughout his dominions by men fitted therto: wherefore in this point I challendg you for an vncharitable ſlaunderer of vsus: and heer you digreſſe to prove that the word may bee preached without a true conſtitution of a Church: & that preaching is more neceſſary then a true conſtitution: I confeſſe it vnfeynedly & moſt hartily: neither came the contrary into the thoughts of the brethren of the Seperation I ſuppoſe: For certainly the true conſtitution muſt bee taught, & men muſt bee brought to the faith, before the Church can bee conſtituted: & this is it which wee muſt labor for, that firſt the word be preached by men of able gifts, & that men bee taught & converted to the Faith, & then they bee eſtabliſhed into the new Teſtament of Chriſt but you have done & doe practiſe the contrary: Firſt, you have eſtabliſhed thē into an Antichriſtian communion & conſtitution jumbling together al the people of the Land, of what Religion or condition ſoever, & then you ſet over them a falſe miniſtery, & then teach them ſtil to hold & retayne that Antichriſtian conſtitution, miniſtery worship, & government, placed over them: & wholy to reject any reformation offered: & in this your diſgreſſion you …unne out into another calumny, viz: that ſome of vsus are ſo in diſlike with your Church, as that wee would rather intertayne popery, then returne to you againe: For my ſelf I confeſſe my thoughts & ſpeeches have been & are to this purpoſe, that whenſoever I returne to keep communion with the English aſſēblies acknowledging them true Churches, & their Miniſtery true, then muſt I alſo of neceſſity acknowledg Rome to be a true conſtituted Church, & their miniſtery true: For your Church & miniſtery are of the ſame nature & kind, though of divers degrees of corruption, yours being much refined from infinite droſſe which is ſtil remayning with them. Now if I should returne to ſucceſſion, & ſo acknowledg, the Eaſt churches of the Grecians, and the VVeſt Churches of Rome, & her Daughters wherof England is one (for Rome is the Mother-Church.) to be true Churches, yet I would make my choiſe ther to joyne wher are feweſt corruptions: & ſo rather returne to you then to Rome: & therefore herein I ſuppoſe alſo you are but a ſlaunderer, in advancing a falſe report, Pſalm. 15.3. wherefore brefly I ſay, to deſire your reformation, & the truth to be practiſed among you, is neither hatred of you (as you ſtrongly plead) nor any vncharitable deſire to have the truth extinguished, and popery intertayned, as you moſt vncharitably ſuggeſt vntounto your Reader.
Thirdly, our vncharitablenes appeareth (you ſay) in this that we envy that good things proſper with you: wretched man that you are thus to ſlaunder & calumniate vsus falſely: I profeſſe that I wish from my Soule, that every Formaliſt in the Land were a Reformiſt, & that every Reformiſt were of the Seperation, & this is al the hurt that wee wish vntounto you: whereas you object that the Seperation, & this is al the hurt that wee wish vntounto you: whereas you object that the Seperation ſcoffe at your Religious exerciſes and your converſion: I doe deteſt ſcoffing, & if I my ſelf have at any tyme ſcoffed I doe proclayme my repentance for it vntounto you & the whole Land: yet know that ſcoffing at Baals preiſts was lawfull in Elias, if you cal ſcoffing an Eironie: neither doe we ſcoffe at any thing that is good, but at your irrecoverable ſtifnes in your corrupted courſes: neither is this ei…onie uſed as a mock to diſgrace you, but as a meanes to reforme you as Elias his eironie was: againe you ſay wee pray not for your Miniſters, but wish diſcontentment, that men may thereby come to the Seperation: I answer wee pray for the Miniſters and people, that they may repent and yeeld to the truth: and wee wish that men may bee diſcontented with their corrupt and evil wayes, which is the high way to repentance: but wee wish no man through diſcontentment of poverty, or reproach, or diſgrace to fall from any truth, as it ſeemeth you have done from Puritaniſme to the Prelates faction & conformity: Further you vrge vncharitablenes in haſty excommunications for ſmal matters: I answer, (not for others) but for our particular Church of the Seperation, that wee doe not vſe excommunication as a matter of hatred, but of love, neyther doe wee excommunicate any man but for finne convinced, and that after once and twiſe admonition, and that is not haſtily: and whereas you teach vsus not to excommunicate for every ſinne wee doe practiſe your advertiſement: but if you wil have vsus retaine in our communion any ſinner willfully impenitent and peevishly obſtinate ſinne, wee answer, that wee abhorre your counſel, and wee think ſuch perſons fitter for your Antichriſtian Synagogues, then for the true Church of Chriſt, which is a communion of Saints only.
Againe, you cenſure the Seperation of vncharitablenes for excommunicating them that heer the word of your Miniſters: I deny it except they continue impenitent in that ſinne: and then indeed wee doe: and the reaſon is, bicauſe wee hold according to the truth, that you are falſe Churches, and falſe Miniſters, and that wee ought not to have any Spirituall communion with Idols: and doe you think that impenitency in Idolatry is not worthy excommunication? and doe you think that impenitency in Idolatry is not worthy excommunication? and for that you ſay it is no ſinne to heare the true word of any man: I ask whither you think it lawfull to heare the Popish preiſts preach, & to pray with them: if it bee vnlawful then you are answered: and the Lord forbiddeth to heare falſe Prophets. Deut. 13.3. & the Apoſtle willeth to Seperate from ſuch as teach falſe Doctryne, 1. Timoth. 6.3-5. to reject an Heretique after once and twiſe admonition: Tit. 3.10. and not to give entertayment to the falſe teachers. 2. Iohn. 10.
Heer I omit your gibe of the annoyning which is the Holy Ghoſt, that the Apoſtle ſaith the Faithful have to teach them all truth, whereby the brethren of the Seperation preſume (as you ſay) to teach wanting gifts: & referre you to the Apoſtles ſpeech. 1. Cor. 14. wher he willeth al the brethren to endevor to prophecy: & teacheth them that they may prophecy one by one: & wil you to remember that this gibe of yours falleth vppon Paul, the Holy Scriptures, the Spirit of God, & Chriſt Ieſus the mediator or of the new Teſtament which hath eſtablished the exerciſe of Prophecy in the Church for all the brethren that have gifts: & ther is no man that doth beleeve but he can ſpeak.
Finally, this want of love which you impute to vsus, I wonder how it is bettered amōg you who perſecute one another ſo hatefully as you do: as the Prelates & their factiō do devoure the reformiſts & ther faction: So as it ſeemeth you are blind at home, though you can ſee ſo dragon-like abroad.
3. Synne you impute to vsus is miſaledging, & wreſting the Scriptures: inſtances you give none, onelyonly you ſay that ſome have accuſed ſome of the principals of vsus: but doth it follow therefore that the accuſation is true? Chriſt was accuſed for blaſphemy: was hee therefore a blaſphemer? But if you meane that the Miniſters in the conference the conference of Coventre with my ſelf have accuſed mee thereof: I answer it was before I knew the Seperation, as you & they can tel: & what is this to the Seperation: but for their chardging me with wreſting the Scriptures I answer that wherein I have wreſted the Scripture it is of ignorance, & I doe not preſently remember the particulars: Let them bee produced to the world, I deſire no ſavor, if it bee my ſinne I will confeſſe it, but neither doe I know it, neither do you prove it, only you ſay it, & whither you muſt be beleeved on your bare word that are ſo common a ſlaunderer in this your book I referre mee to the Cenſure of every man that is not partiall, and doteth not vppon you.
4. Synne you chardg vsus with is wilful perſiſting in Schiſme joyned with contempt & ſcorne of others: I answer: doe not you wilfully perſiſt in your Schiſme from Rome, contemning & ſcorning of them? you will ſay, they are in error: & wee ſay you are in error, & that the difference betwixt you & vsus is more, then betwixt you & them: For your conſtitution, miniſtery, & Government is one with theirs: but wee are oppoſite vntounto you in all theſe. If it be no finne in you thus to deale with Rome: it is no ſinne in vsus thus to deale with you: but I deny vtterly that wee Schiſme from you: For ther can bee no Schiſme from a falſe Church, miniſtery, worship, & Government, except it be Schiſme to depart out of Babylon.
Againe we do neither contemne nor ſcorne any man, only we ſingle the truth, & leave their corruptions & errors, & refuſe to build our Faith vppon men, or Churches, or falſe expoſitions of Scriptures: & we deſire no man to come to vsus further then wee have the truth, which whither we have or not, I referre it & muſt doe to the conſcience of every one that loveth the truth, who shal live by his owne Fayth, and dye for his owne ſinnes.
5. Synne you caſt vppon vsus is Rayling, Scoffing, and blaſpheming, this you exemplify in two particulars, 1. Mr. Barrowes sharp ſpeeches in the diſcovery, 2. our approbation of it in him.
I answer: Firſt: that Mr. Barrowes Scripture phraſes whatſoever I doe approve, & juſtify them fitly to be applyed to your falſe Church, Miniſtery, worship, & Government: & til you have forſaken al that falſehood they doe deſervedly lye vppon you: Secondly, The phraſes which Mr. Barrow alledgeth & borroweth els where, I dare not either alow them or reprove them, bicauſe I know not what particular motion of the Spirit guided him ſo to write: but the things ſignified by thoſe phraſes declaring the Idolatry of your Church, Miniſtery, VVorship, and Government, I approve. Thirdly, that Mr. Barrow eironically vpbraydeth the preaching and VVorship of the aſſemblies, following therein Elias his example, I dare not cenſure that as an vngodly act of his though I doubt not but you doe performē theſe Religious exerciſes in the honeſty of your ignorance, as I my ſelf ſomtyme did. Fourthly, that he ſpecially inveigheth againſt the Reformiſts he doth it not for that they are the worſt men, but for that by their doings the Lords truth is moſt hindered, they being like the Phariſees apteſt to deceave. Finally, I wil not vndertake the defence of Mr. Barrowes tartnes, neither dare I abſolutely condemne it, ſeing the Prophet Eſay is as sharpe againſt the true Church as ever was Mr. Barrow againſt your falſe Church: & whereas you alledg my writing vppon the Lords prayer before I ſaw the Seperation, as a confutation or contradiction to Mr. Barrow, I ſay you may aswel alledg againſt St. Paul his Phariſaical practiſes, perſecutions, & blasphemies befor he came to the truth, as evidence to confute Chriſtian Religion which afterward he embraced.
6. Synne you lay vppon vsus is our opinions the matter of our Schiſme Browniſme as you call it: which I have already cleered to be the vndoubted truth of God, & wherto I require you… answer, or els I affirme before the Lord that you are not able: & that being convinced & your mouth ſtopped, either you muſt yeeld to the truth, or els woe be vntounto you from the Lord.
And ſo lend my answer leaving your advertiſements & counſels of peace vntoucht as matters nothing perteyning to the cauſe of the Seperation: they being like Apollos Oracles apt to bee expounded eyther way: or like Delphos ſword fit to be vſed for any purpoſe: for they may fit, eyther Papiſt, Proteſtant, Reformiſt, or the Seperation.